Astronauts and The Book of Secrets

When in space, astronauts have repeatedly reported inexplicable euphoria, a "cosmic
connection" or an increased sensitivity to their place in the Universe. The
experience sounds like the ultimate high, or the ultimate enlightening; it would
appear that without trying, astronauts are able to attain a similar mental state
as meditating Buddhist monks. So what is happening when the human body is in
space? Does zero-gravity create new connections in the brain? Or is it a natural
human response to the vastness of space and realizing just how small we are in
comparison? What ever the reason, it looks like even when astronauts are back on
solid ground, they have changed profoundly.

On March 6th, 1969, Rusty Schweikart experienced a feeling that the whole
universe was profoundly connected. At the time, he was on a postponed space walk
outside his Apollo 9 Lunar Module, carrying out tests for the forthcoming Moon
landings. Already having suffered from space sickness (hence delaying the EVA)
he felt a euphoric sensation:

"When you go around the Earth in an hour and a half, you begin to recognize that
your identity is with that whole thing. That makes a change. It comes through to
you so powerfully that you′re the sensing element for Man." (Russell "Rusty" Schweikart)

Two years later, Apollo 14 astronaut, Edgar Mitchell (joint record holder with
Alan Shepard for longest ever Moon walk of 9 hours and 17 minutes) reported
experiencing an "Overview Effect". He described the sensation gave him a
profound sense of connectedness, with a feeling of bliss and timelessness. He
was overwhelmed by the experience. He became profoundly aware that each and
every atom in the Universe was connected in some way, and on seeing Earth from
space he had an understanding that all the humans, animals and systems were a
part of the same thing, a synergistic whole. It was an interconnected euphoria.

Schweikart and Mitchell′s experiences are not isolated anomalies, many other
astronauts since the 1970′s have reported this Overview Effect. Andy Newberg, a
neuroscientist/physician with experience in space medicine, hopes to find out
whether this is an actual psychological phenomenon. Perhaps there is a medical
reason for an actual change in an astronaut′s brain function when in space.
What′s more, he′s noticed a psychological change in the men and women that have
come back from space:

"You can often tell when you are with someone who has flown in space, its
palpable". (Andy Newberg)

Newberg has scanned many brains to try to understand how humans reach this
euphoric state on Earth. The religious communities, transcendental meditators and
others around the world are able to experience similar states and have been the
focus of interest to neuroscientists. In some cases, the meditation leads some
people to view the whole cosmos as an interconnected quantum web, where
consciousness is not separate, but a part of the Universe. Now Newberg hopes to
monitor the brain of one of the first space tourists so a better grasp of the
brain function of a human in zero-G can be understood.

Edgar Mitchell has said that his personal event has changed his life, revealing
a Universe that had remained hidden until he experienced the Overview Effect on
that Apollo 14 mission in 1971. Whether this effect is a physical change in the
brain, or a deeper, yet to be discovered event, Newberg hopes to find some
answers.

The astronauts mentioned in above article must have unwittingly practiced one
of the meditation-techniques of the Vigyan Bhairav Tantra also known as
The Book of Secrets.

Technique:

Abide in some place endlessly spacious, clear of trees, hills, habitations.
Thence comes the end of mind pressures.

Osho comments:

Before we enter this technique
three other points about loneliness must be understood. One: to be alone is
basic, foundational - that is how your being is. In the mother;s womb you are
alone, totally alone, and psychologists say that the hankering for nirvana, for
enlightenment, for salvation, for paradise, is really a deep imprinted memory of
the experience of the mother;s womb. You have known it - the total aloneness -
and the bliss of it. You were alone, you were God. No one else was there. No one
disturbed you, no one interfered. Alone, you were the master. With no conflict
the peace was intrinsic. Silence was there, no language. You were deep in
yourself. You are not consciously aware of the fact but it is deeply imprinted,
it is there hidden in the unconscious.
Because of this, psychologists say that everyone thinks that life in childhood
was beautiful. And ever country and every race thinks that somewhere in the past
was the Golden Age - somewhere in the past, life was blissful. Hindus call it
Satya-Yug, age of truth. In the past, somewhere, the very, very past, before
history began, everything was beautiful and blissful. There was no conflict, no
strife, no violence. Only love prevailed. That was the Golden Age. Christians
say that Adam and Eve lived in Eden, in the garden, in absolute innocence and
blissfulness. Then came the fall. So the Golden Age is before the fall. Every
country, every race, every religion, believes that the Golden Age was somewhere
in the past. And the strangeness is that howsoever deeply into the past you
move, this was always believed to be so, always.
In Mesopotamia a stone has been found which is six thousand years old. There is
an inscription on it. If you read it you will feel that it is the editorial of
today′s morning newspaper. The inscription says that this age is the age of sin.
Everything has gone wrong. The son doesn′t believe in the father, the wife
doesn′t believe in the husband. Darkness has set. Where are those days, the days
of the past, those golden days? This is a six thousand-year-old inscription! Lao
Tzu says that in the days of the past, in the days of the ancients, everything
was beautiful. Then Tao prevailed, then there was nothing wrong, and because
there was nothing wrong, no one preached. There was nothing wrong to be changed,
transformed, and there was no priest, no preacher, no moral leaders, because
everything was so right. Lao Tzu says that in those days, those old days, there
was no religion. There was no need because Tao prevailed. Everyone was so
religious that there was no need for religion. There were no sages then, because
there were no sinners. Everyone was such a sage that, naturally, no one was
aware of who was a sage and who was a sinner.
Psychologists say that this past never existed. This past is just the deep
memory within every individual of the womb. It existed. Really, Tao was in the
womb, and everything was beautiful, everything was as it should be. Completely
unaware of the world, the child is moving in bliss. The situation of the child
in the womb is just as it is for Vishnu on his Sheshnaga. Hindus believe that
Vishnu is lying on his couch, a serpent couch, floating on the ocean of bliss.
Really, that is the child′s position in the womb. The child floats. The mother′s
womb is just like the ocean. And you may be surprised to know that the water in
which the child floats in the mother′s womb has the same constituents as the
ocean water - very similar, the same salts, everything. It is ocean water,
soothing. And the womb always keeps the right temperature for the child. The
mother may be shivering with cold, that makes no difference. For the child it is
always the same temperature in the womb. He is warm, blissfully floating, with
no worries, no anxieties, no responsibilities, alone. He is not aware of the
mother; mother doesn′t exist for him. This Sanskar, this imprint, is carried on
by you. This is the basic reality, how you were before you entered society, and
this will be the reality again when you go out of society and die. You will
again be alone.
And between these two points of loneliness your life is filled with many events.
But those events are accidental. Deep down you remain alone because that is your
basic reality. Around that aloneness many things happen: you get married, you
become two, then you have children and you become many. Everything goes on
happening - but just on the periphery. The deep stratum remains totally alone.
That is your reality. You may call this your Atma, your essence.
In deep solitude this essence has to be recaptured. So when Buddha says that he
has achieved nirvana, really he has achieved this loneliness, this basic reality.
Mahavir says he has achieved Kaivalya. The very word Kaivalya, means loneliness,
the alone. Just below the turmoil of events that aloneness is there. It runs
through you like a thread running in a mala. The beads are apparent, but the
thread is not. But the beads are hanging on the thread, and the beads are many
and the thread is one. Really, the mala is a symbol of this reality. The thread
is the reality and the beads are just the events which go on hanging on it. And
unless you penetrate and come to the basic thread, you will be in anguish, you
will be in suffering.
You have a history - that history is accidental. And you have a nature - that
nature is non-historical. You are born on a certain date, to certain parents, in
a certain society, in a certain age. You are educated in a certain way. Then you
enter a particular profession, you fall in love with a woman, you have children.
These dramas are beads, events, history, but deep down you are always alone. And
if you forget yourself completely because of these events you have missed the
very purpose of being here. Then you have lost yourself in the drama and you
have forgotten the actor who was not part of it, who was just playing the role.
All these things are roles.
Because of this India does not have written histories. Really, it is very
difficult to be certain about when Krishna was born, when he died; when Ram was
born, when he died - or whether he was ever born or not or is just a myth. We
have not written his history, and this is the reason: we in India are concerned
with the thread and not with the beads. Really, in the religious world, Christ
is the first historical person, but had he been born in India he would not have
been historical. We in India are always looking for the thread, the beads are
irrelevant. But the West is more oriented towards events, facts - temporal
things - than to the essential and the eternal. History is the drama. In India,
we say that Ramas and Krishnas go on being born in every age. They have been
repeated many times before and they will be repeated many times afterwards. So
there is no need to carry on the records. When they are born is irrelevant. What
their being is - the thread - that is the meaningful. So we are not concerned if
they were really historical persons or not, we are not concerned with outer
things that happen to a being, we are concerned with the being itself and
whether anything happens to it or not.
When you move into solitude you are moving to the thread; when you move into
solitude, you are moving into nature. If you are really alone, not even thinking
of others, you will feel the world of nature around you for the first time. You
will become attuned to it. Right now you are attuned to society. If you fall
from this attunement to society, you will be attuned to nature. When the rains
come - they are always coming but you cannot understand the language of the
rains - they don′t say anything to you, they don′t mean anything to you; at the
most some utilitarian thing about water being needed is realized. So there is
some use, but you don′t have any dialogue, you cannot understand the language of
the rains, the rain has no personality for you. But if you leave society for a
time and remain in aloneness, you will start feeling a new phenomenon: the rains
will come and they will talk to you. Then you will feel their moods - some day
the rain is very angry and some day it is very soothing and loving. Some day the
whole sky is depressed, and some day it is dancing. Some day the sun rises as if
without any will of its own, forced, doing the work; and some day on its own -
now it is not a work but a play.
You will feel all the moods around you. Nature has its own language but it is
silent, and unless you are silent you cannot understand it.
The first layer of attunement is with society, the second layer of attunement is
with nature, and the third layer, the deepest, is with Tao or Dharma. That is
the pure existence. Then the tree, then the rains, then the clouds, they are
also left behind. Then, just existence.... Existence has no moods. Existence is
always the same. Existence is always the same: always festive, exploding with
energy. But one has first to move from society to nature - then from nature to
existence. When you are attuned with existence you are totally alone, but this
aloneness is different from that of the child in the womb. The child is alone,
but it is not that he is really alone, he is unaware of anything else. He is
enclosed in darkness, that′s why he feels alone. The whole world exists around
him but he is not aware of it. His aloneness is that of ignorance. When you
become consciously silent, one with existence, your aloneness will not be
surrounded by darkness, it will be surrounded by light.
For the child in the womb the world is not, because he is unaware. For you the
world will not be, because the world and you have become one.
When you reach the deepest being you are alone again because the ego is lost.
The ego is given by society. It can persist a little even when you are in nature
although it will not be as much as it is in society. When you move alone, your
ego starts disappearing - because it is always in relationship. Look at this
phenomenon: with every individual your ego changes. If you are talking to your
servant, look inside, look at the ego, see how it is. If you are talking to your
friend, look within, see how the ego is. You are talking to your beloved, look
within, see whether the ego is or is not. If you are talking to an innocent
child, look within - the ego will not be there because it will be stupid to be
an egoist with an innocent child. You will feel that this would be stupid, so
while playing with children you become a child. The child doesn′t know the
language of ego. And being egoistic with a child you will look awkward. So when
you play with children they pull you down. They bring you back to your own
childhood. When you are talking with a dog, or playing with a dog, the ego that
the society has given to you cannot exist because with a dog there is no
question of ego. If you are walking with your dog - a very beautiful and costly
dog - and someone crosses the street, even the dog seems to give you ego. But
the dog is not giving you ego, it is the man who is passing. You become
straight, you feel elated because you have a very beautiful dog and the man
looks jealous.
The ego is there. If you move into a forest the ego disappears. Hence the
insistence of all religions to move, at least for a time, into the world of
nature.

This sutra is simple:

Abide in some place endlessly spacious.

On some hilltop from where you can see endlessly, from where the vision never
comes to any end. If you can see endlessly and there is no end to your vision,
the ego will dissolve. Ego needs limits, boundaries. The more defined the
boundaries, the easier it is for the ego to exist.

Abide in some place endlessly spacious, clear of trees, hills, habitations.
Thence comes the end of mind pressures.

Mind is very subtle. You can live on a hilltop where there is no one, but if
you can see a cottage deep down in the valley you will start talking with that
cottage, you will be in relationship with it - the society has come. You don′t
know who lives there, but someone lives there, and that becomes the boundary -
you will start dreaming about who lives there and your eyes will search each day
to see who lives there. The cottage will become a symbol of humanity. So the
sutra says:

Clear of habitations

Even without trees, because it has been known that people who live alone
start talking with trees. They make friendships, they create a dialogue. You
cannot understand the difficulty of a man who has gone to be lonely. He wants
someone so he will say "Hello" to the tree and "How are you?" And trees are
beings. If you are really honest, they will start replying, there will be a
response. So you can create a society.
The meaning is this: be in some place and be alert that you don′t create a
society again. You may start tending a tree, loving a tree. You may feel that
the tree is feeling thirsty so you should bring some water - you have started a
relationship and with a relationship you are not alone. So this is the emphasis:
move to such a place but have it in your mind that you are not going to create
any relationship. Leave all relationship and the world of relationship behind,
and be alone there. In the beginning it is going to be very difficult because
your mind is created by society. You can leave society but where will you leave
the mind? The mind will follow you like a shadow. The mind will haunt you. The
mind will start torturing you. Faces will come in your dreams - they will try to
pull you. You will try to meditate but thoughts will not cease. You will start
thinking of your house, you will start thinking of your wife, of your children.
It is human.
And it does not happen to you only - it has happened to Buddha and to Mahavir.
It has happened to everyone. Even a Buddha is bound to think of Yashodhara
during six long years of loneliness. In the beginning, when the mind was
following him, he must have been sitting under a tree pretending to meditate,
and Yashodhara must have followed him. He loved that woman. And he must have
felt guilty because he had left her - and without saying anything to her.
Nowhere is it mentioned that he thought about Yashodhara, but I say he must have
thought of her. It is so human; it is so natural. To think that he never thought
again of Yashodhara would be very inhuman and would not be fair to Buddha. Only
by and by, after a long struggle, would he have been able to throw off the mind.
But mind will persist because it is nothing but society - society internalized.
Society has entered into you - that is your mind. You can escape from society,
the outer reality, but the inner will follow you.
Many times Buddha must have been talking with Yashodhara, with his father, with
the small child he left behind. The face of his child must have followed him. It
was there in his mind when he left. The night he left he went into Yashodhara′s
room, just to see the child for the last time. The child was only one day old.
Yashodhara was sleeping and the child was clinging to her breast. He looked at
the child. He wanted to take the child into his hands because this was his last
opportunity. He had not touched him yet and now he might never return so there
would be no meeting. He was leaving the world. He wanted to touch and kiss the
child but then he became afraid because if he took the child up in his hands,
Yashodhara might be awakened. Then it would be very difficult for him to leave -
she would start weeping and crying. He had a human heart. It was beautiful that
he thought of it: that if she started crying it would be very difficult for him
to leave. Then all that he had created in his mind - that this world was useless
and futile - would disappear. He would not be able to see Yashodhara crying. He
loved that woman. So he left. He moved out of the room without making any noise.
This man could not leave Yashodhara and the child easily. No one could. When he
was begging it was bound to come to his mind - his palace and everything. He was
a beggar of his own accord. The past would persist, it would hammer the mind
again and again, "Come back." Many times he would think, "I have made a mistake."
It is bound to be so. Nowhere is this recorded and sometimes I think about
making a diary about what happened to Buddha′s mind during those six years - a
diary about what happened to his mind, what was going on.
Mind will follow like a shadow wherever you go. So it is not going to be easy.
It has never been easy for anyone. It will be a long struggle to make yourself
again and again alert; again and again to be a witness; again and again not to
fall a victim. And to the very last the mind follows. Unless you are desperate,
unless you feel that you are incurable, that nothing can be done, the mind will
go on haunting you. It will try in every way. It will create fantasies, reveries,
dreams; it will create all types of allurements, seductions. It is written in
the lives of all the seers that Satan comes, the Devil comes, to seduce. No one
comes - only your mind. Your mind is the only Devil and no one else. It will try
in every way. It will say to you, "I will give you the whole world, come back."
It will make you depressed, "You are a fool - the whole world is enjoying and
you have come to this hilltop. You are mad. All this religious stuff is humbug,
come back. Look, the whole world is not insane and they are enjoying." And the
mind will give such beautiful pictures of everyone who is enjoying and the whole
world will be more attractive to you than ever. All that you have left behind
will pull you backwards.
This is the basic struggle. And this is just because the mind is a mechanism of
habits, of mechanical persistence. On the hilltop the mind will feel like hell -
nothing is good there, everything is wrong. The mind will create negativity all
around you, "What are you doing here? Have you gone mad?" The world that you
have left behind will become more and more beautiful to your eyes and the place
that you are in will become more and more ugly. But if you persist and you
remain aware that this is what the mind is doing, this is what the mind is bound
to do, and if you don′t get identified with the mind, a moment comes when the
mind leaves you, and with it all the pressures. When the mind leaves you, you
are unburdened, because it is the only burden. Then there is no worry, no
thought, no anxiety, you have entered the womb of existence. Unworried, you
float. A deep silence explodes within you.

The sutra says:

Thence comes the end of mind pressures.

In such solitude, in such loneliness, one thing more has to be remembered:
the crowd exerts a deep pressure on you, whether you know it or not.
Now, after working on animals, scientists have come to a very basic law. They
say that every animal has a certain space as his territory. If you enter that
space then the animal becomes tense and he will attack you, Every animal has a
certain space around him. He will not allow anybody to enter, because the moment
someone enters, he feels the pressure. You hear many birds singing in the trees.
You don′t know what they are doing. Scientists say now, after years of study,
that whenever a bird is singing in the trees he is doing many things. One, he is
calling for his girlfriend. Another, he is alerting all the male competitors
that this is his territory - don′t enter it. And if someone enters the territory
a fight will ensue. And the girlfriend will just wait and see who wins, because
whoever gets the territory will get her/ She will just wait, and the one who
wins will stay there and the one who is defeated will have to leave. By many
means every animal creates territory: by sound, by singing, by body odor. No
other competitor should enter that territory.
You may have seen dogs pissing all around. Scientists say that they create their
territory by pissing. The dog will go and piss on this pole and on that pole. He
will not piss on one place - why? You can do it on one place, why move so much?
He is creating territory. His urine has a particular odor and with it he creates
a territory. No one should enter, it is dangerous. He lives secluded in his own
territory, master of it.
There are many studies going on. They have tried putting many animals in one
cage with all their needs fulfilled - better than they can fulfil them
themselves in a forest. But they go mad because they don′t have space. When
someone is always around they are tense, afraid, ready to fight. This constant
readiness to fight gives such tensions that there heart failures or they go mad.
Animals even commit suicide because the pressure becomes so much. And many
abnormalities develop which are never found in the wild state. Monkeys in the
wild are totally different. When caged in a zoo they start behaving abnormally.
In the beginning it was thought that it was the bondage that was creating the
problem. Now it is known that it is not the bondage. If you give them the proper
space that they need in a cage they are happy. Then there is no problem. But
they have an intrinsic feeling of space. When someone enters that space,
pressure comes to their minds. Their minds start to be tense, strained; they
cannot sleep right, they cannot feed right, they cannot love right.
Because of these studies, scientists now say that the whole of humanity is going
crazy and mad because of too much over-population. The pressure is so great. You
are never left alone: in the train, in the bus, in the office, everywhere,
crowds and crowds. Man also has a need of space, to be left alone. But there is
no place, you are never alone. When you come to your home, your wife is there,
the children are there, and the relatives keep on coming. And they still think
that the guest is God! You are already crazy because the pressure is too much
all around you. You cannot say to anyone, "Leave me alone." If you say to your
wife, "Leave me alone," she will get angry, "What do you mean?" She has been
waiting for you the whole day. Mind needs space to be relaxed.

This sutra is really beautiful and very scientific:

Thence comes the end of mind pressures.

When you move alone on a solitary hilltop you have space all around you,
endless space. The pressure of the crowd, the pressure of others around you,
leaves you. You will sleep more deeply. You will have a different quality of
awakening in the morning. You will feel free. An inner pressure circle is not
there. You will feel unimprisoned, unfettered.
This is good. But we have become so addicted to crowds that only for a few days
- three or four days - will you feel good, then the desire will arise to go
again to the crowd. Every holiday you go on, you want to come back after three
days. Because of the pattern, the habit, you feel useless. Alone, you feel
useless, alone you cannot do anything, and even if you do something, no one will
know about it, no one will see you doing it, no one will appreciate it. You
cannot do anything alone because all your life you have been doing something for
others. You feel useless.
So remember, if you ever try this solitary madness, drop the idea of utility. Be
useless. Only then can you be alone. Because really, utility has been forced on
your mind by society. Society says, "Be of some utility. Don′t be useless."
Society want you to be an economic unit, a thing, efficient, utilitarian.
Society doesn′t want you to be just a flower. No, even if you are a flower then
you must be worth being sold. Society needs you to be in the market, you must
have some utility. Only then are you of use, otherwise not. Society goes on
preaching that use is the goal of life, the purpose of life. This is nonsense.
I am not saying be useless. I am saying that this use is not the goal. You have
to live in society, to be useful to it, but to remain capable of being useless
at any moment. That capacity must be retained otherwise you become a thing and
not a person. When you move into solitariness, aloneness, this will become a
problem. You will feel yourself useless.
I have been working with many people. Sometimes I suggest that they go for three
weeks or three months into total loneliness, silence. And I tell them that after
seven days they will want to come back and their mind will find all the reasons
for not being there so that they can come back. I tell them not to listen to
those arguments and to make it a point that for the time they have decided upon
they will not leave. They say to me that they are going of their own will, so
why should they leave? I tell them that they don′t know themselves. This will
not be there for more than three to seven days; afterwards they will long to
return, because society has become alcoholic, it is an intoxicant. In sober
moments you can think about being alone, but when you are alone, within three
days you will think, "What am I doing?" Remember, use is for society. Society
uses you and you use society. This is a reciprocal relationship.
But life is not for use. It is non-utilitarian, purposeless, it is a play, a
celebration. So when you move into solitariness to do this technique, be
prepared from the very beginning that you are going to be useless, and enjoy it,
don′t feel sad about it. You cannot conceive of what arguments the mind will
bring. You will say, "The world is in such trouble and you are sitting in
silence here. Look what is happening in Vietnam and what is happening in
Pakistan and what is happening in China; and your country is dying, there is no
food, there is no water. What are you doing here meditation? What is the use?
Will it bring socialism to the country?" Mind will bring beautiful arguments;
mind is the great arguer. It is the Devil - it will try to persuade you, it will
convince you that you are wasting time. But don′t listen to it. From the very
beginning be prepared, "I am going to waste time. I will not be of any use. I
will simply enjoy being here."
And don′t be concerned with the world. The world goes on. It is always in
trouble. It has been always in trouble and it will remain always in trouble.
That is the way of the world. You cannot do anything so don′t try to be a great
world reformer, a revolutionary, a messiah. Don′t try.
You simply be yourself and enjoy your solitariness, just like a rock or a tree
or a river. Useless! What is the use of a rock just lying there under the rains,
under the sun, under the stars? What is the use of this rock? No use - the rock
enjoys itself being that way. Just be a rock. There are rock gardens in Japan,
in Zen monasteries; they make rock gardens particularly for this. There are no
trees in the garden, just sand and rock. A solitary rock, just sits there, and
the master says to the disciple, "Go, and be just a rock, just like that rock.
Don′t be bothered about the world. That rock remains there whatsoever happens to
the world. It is not worried. It is always in meditation."
Unless you are really prepared to be useless, you cannot be solitary, you cannot
be in solitude. And once you know the depth of it you can come back to society.
You must come back because solitariness is not a style of life - it is just a
training. It is not a way of life, it is just a deep relaxation to change the
perspective. It is just falling out of step with society to have a look at
yourself, who you are, alone. So don′t think that this is a style of life. Many
have made it a style of life. They are in error. They are absolutely in error.
They have made a medicine food. It is not a style of life, it is just medicinal.
You fall out for a time being just to have a perspective, a distance, to see
what you are and what society is doing to you. When you are out of it, you can
have a better look. You can observe. Without being concerned, without being in
it, you can become an observer from the hilltop, you can become a witness. You
are so far away. Unprejudiced, undisturbed, you can look.
So note it, this is not a way of life. I am not saying leave the world and
become hermits somewhere in the Himalayas - no. But sometimes leave, relax, be
useless, be alone, exist like a rock, be independent, free from the world, be a
part of nature - and you will be rejuvenated, reborn. Then come back and move in
society and in the crowd again. And try to carry that beauty, that silence that
happened to you when you were alone. Now carry it, don′t lose contact with it.
Move deep into the crowd but don′t become a part of it. Let the crowd be there
outside you - you remain alone.
And when you become capable of being alone in the crowd, you have achieved real
aloneness. It is easy to be alone on a hilltop. The whole of nature helps you,
and nothing is a barrier. To be back in the market-place, in the shop, in the
office, in the family, and to remain alone - that is an achievement. Then it is
something you have achieved and it is not just accidental, something that
happened because of the hills. Now the quality of consciousness has changed. So
remain alone in the crowd. The crowd will be there outside but don′t allow it to
enter in. Protect whatsoever you have gained. Defend it, don′t allow it to be
disturbed. And whenever you feel that the feeling has become dull, that you are
missing it, that society has disturbed it, that the dust has gathered around,
that the fresh spring is no longer fresh, that it is polluted - move again. Fall
out of society to renew it, to make it alive again. Then come back and move in
the crowd. And then a moment will come when that original spring will remain
fresh and no one will be able to pollute it or contaminate it. Then there is no
need to move anywhere.
So this is just a technique, not a style of life. Don′t become a monk, don′t
become a nun, don′t move to a monastery to live there forever. That is nonsense.
If you live forever in a monastery you will never be able to know whether you
have attained what you have attained, or whether the monastery has just given it
to you. It may be accidental, not essential. The essential has to be tested. The
essential has to be set against society; it has to be brought to the touch-stone.
And when it never breaks, when you can depend on it, when nothing can change it,
then it has become a crystallization.

Note:

Top Gear U.K. presenter James May has a taste of the implications of what it must be like to be away from the earth in
outer space; he is taken on an emotional ride to the edge of space in a U-2 spyplane.